Now we should naturally think that this was a very free quotation—­so free that it substitutes ‘giving’ for ‘receiving.’  A free quotation perhaps it may be, but at any rate the very same variation is found in Justin (Dial. 39).  And, strange to say, in five other passages which are quoted variantly by St. Paul, Justin also agrees with him, [Endnote 18:1] though cases on the other hand occur where Justin differs from St. Paul or holds a position midway between him and the LXX (e.g. 1 Cor. i. 19 compared with Just.  Dial. cc. 123, 32, 78, where will be found some curious variations, agreement with LXX, partial agreement with LXX, partial agreement with St. Paul).  Now what are we to say to these phenomena?  Have St. Paul and Justin both a variant text of the LXX, or is Justin quoting mediately through St. Paul?  Probability indeed seems to be on the side of the latter of these two alternatives, because in one place (Dial. cc. 95, 96) Justin quotes the two passages Deut. xxvii. 26 and Deut. xxi. 23 consecutively, and applies them just as they are applied in Gal. iii. 10, 13 [Endnote 18:2].  On the other hand, it is somewhat strange that Justin nowhere refers to the Epistles of St. Paul by name, and that the allusions to them in the genuine writings, except for these marked resemblances in the Old Testament quotations, are few and uncertain.  The same relation is observed between the Pauline Epistles and that of Clement of Rome.  In two places at least Clement agrees, or nearly agrees, with St. Paul, where both differ from the LXX; in c. xiii ([Greek:  ho kanchomenos en Kurio kanchastho]; compare 1 Cor. i. 31, 2 Cor. x, 16), and in c. xxxiv ([Greek:  ophthalmhos ouk eiden k.t.l.]; compare 1 Cor. ii. 9).  Again, in c. xxxvi Clement has the [Greek:  puros phloga] of Heb. i. 7 for [Greek:  pur phlegon] of the LXX.  The rest of the parallelisms in Clement’s Epistle are for the most part with Clement of Alexandria, who had evidently made a careful study of his predecessor.  In one place, c. liii, there is a remarkable coincidence with Barnabas ([Greek:  Mousae Mousae katabaethi to tachos k.t.l.]; compare Barn. cc. iv and xiv).  In the Epistle of Barnabas itself there is a combined quotation from Gen. xv. 6, xvii. 5, which has evidently and certainly been affected by Rom. iv. 11.  On the whole we may lean somewhat decidedly to the hypothesis of a mutual study of each other by the Christian writers, though the other hypothesis of the existence of different versions (whether oral and traditional or in any shape written) cannot be excluded.  Probably both will have to be taken into account to explain all the facts.